James

James

Background:

The letter was by "James...to the twelve tribes who are
dispersed abroad..." (1:1 NAS). Probably the only James in
the Bible who would have been in a position to identify
himself simply by first name, would have been the half brother
of the Lord. If so, other passages seem to indicate this
James was known as an apostle (Gal. 1:9), a "pillar" of the
church at Jerusalem (Gal. 2:9), and a spokesman at the church
counsel in Jerusalem (Acts 15). The "twelve tribes" James
wrote to, probably refer to Jewish believers who were
scattered throughout the Roman empire, perhaps as a result of
persecution after Stephen's martyrdom (cf. Acts 8:1-4; 11:19).
James may have been one of the first NT letters written. The
leaders of the church are referred to as "teachers" and
"elders" (3:1; 5:14), as in the OT, rather than bishops or
deacons, as they were later in the church (1 Tim. 3).
Apparently christians were meeting in the synagogue, rather
than homes as at the time of the writing of several other
epistles (2:2; cf. Rom. 16:5; 1 Cor. 16:19; Col. 4:15; Phm.
1:2). Except several similarities to the Sermon on the Mount,
the letter seems to preach the OT from a christian view. At
least two different sources indicate James was martyred around
A.D. 62. These and other factors seem to indicate the book
was written before other books of the NT, perhaps around A.D.
45).

Contents:

On the surface, James seems to contradict the doctrine of
salvation by grace, but actually he compliments it. The word
"justify", can mean to "make", "declare", or "show to be"
righteous. Paul emphasized that a man is only justified in
the sense of being made and declared righteous before God by
faith, apart from works (Rom. 3-4; Gal.; Gal.; Eph. 2:8-10).
James, on the other hand, stresses that a man is only
justified in the sense of showing men he is righteous by doing
good works. Thus James compliments rather than contradicts
the doctrine of salvation by grace.

Chapter one seems to give an opening summary of subjects
discussed at more detail in the following chapters. It calls
on believers to endure trials and temptation, glory in
humility, receive God's word, practice their faith, and bridle
their tongue. Chapter two instructs readers to avoid
partiality, and show their faith by doing good works. Chapter
three emphasizes the need to control your tongue. Chapter
four generally explains how to humble yourself before God.
Chapter five returns to the subject of chapter one: the need
to endure, with patience, for the return of the Judge (Lord).
Chapter five also instructs us to pray for other believers.

All the practical instructions seem to view the hope, that the
Lord will soon return as Judge (2:12; cf. 5:7-9). Christ is
the Judge who will vindicate us on our enemies (James 5:1-11),
discern our motives, issue praise (1 Cor. 4:5), or consume our
useless works (not us) with fire (1 Cor. 3:10-15; cf. James
2:12).

Theme: Wait for the Judge

1) By rejoicing in your trials (1:1-18)
2) By practicing your faith (1:19 - 2:26)
3) By bridling your tongue (3:1-18)
4) By humbling yourself (4)
5) By enduring your suffering (5)

James 1

Theme: Wait for the Judge

1) By rejoicing in trials (1:1-18)

One thing which might make it difficult to wait for Christ to
return as Judge, is the suffering and trials we face during
life. To persuade us to endure, chapter one gives several
reasons to rejoice in trials:

Because trials result in maturity (1-4).

The idea seems to be that there will come points in time when
you will fall into, so as to be surrounded by, various kinds
of trials. These test your faith, and produce the ability to
abide under pressure, or "patience". Like spiritual exercise,
when you continue abiding under the pressure of a test until
it is finished, it develops "fullness of age", completeness,
or maturity in that aspect of your character.

Because trials result in wisdom (5-8)

It seems that the wisdom which God offers, here, is the
understanding of how to cope with trials. The text says God
generously gives wisdom to all men who ask for it, and does
not upbraid them. The word "generously" seems to come from
two roots, one meaning "not', and the other meaning "weaved".
The idea seems to be that God gives wisdom simply, frankly,
sincerely, or openly, like a single, unbraided thread. The
word "gives" is in the present tense, and seems to indicate
God gives wisdom continually. To receive this benefit, one
must believe God will give it, and not waver in doubt.

Because trials result in glory (9-12)

Verse 12 says "blessed" ["happy"] is the man who perseveres
under trial" (NAS), because after he passes the test, he
receives the crown of life. Trials can be like sun and
scorching wind, which expose the passing value of material
possessions. Ephesians 1, however, explains that every
believer, whether rich or humble in earthly possessions, has
been blessed with every spiritual blessing in the heavenly
places in Christ Jesus. Trials wean us from the fading value
of worldly treasures, and focus our hope on eternal riches and
glory in Christ (cf. 1 Pet. 1).

Because trials reveal God's goodness (13-17)

One thing which might make it difficult to rejoice in a trial
is the idea that somehow God is not good, or is trying to
tempt you to sin. This is the lie Satan whispered in Eve's ear
when she was being tested for obedience. God is holy, and is
neither tempted by sin, nor tempts men to sin. Men are
tempted because of their own desires or lusts. Lust works sin
in them, and sin results in death. Believers might be tempted
to blame God for their sin, but God tempts no one, and
remembering He is good should persuade us to rejoice in
trials.

James 2

Theme: Wait for the Judge

2) By practicing your faith (1:18 - 2:26)

This passage strongly emphasizes that someone who has saving
faith will also do good works. Good works fulfil, or complete
our profession, in the sense they prove our faith is not a
merely dead words. We are therefore justified (in the sense
of showing men we are righteous) by good works (2:18-26), and
this passage shows several ways to practice your faith.

By receiving God's word (19-25)

God imparts spiritual life in the believer through faith in
His word (cf. Rom. 10:17). This word gives us new life from
above, sanctifies us once for all with regard to our position
before God, and also conforms us, little by little, to the
image of Christ, with regard to our daily walk (John 17; 1
Peter 1; 2:2; Heb. 5 - 6). It is important then, that we
receive God's word in humility.

First, to receive God's word, one needs to be swift to hear,
but slow to speak and anger. There are types of anger which
the bible calls for (Eph. 4), but making hasty speech or
conduct in anger seems to cause a choking effect on our
ability to receive or benefit from God's word. The believer,
should receive God's word by being swift to hear, but slow to
anger, and by putting away other sinful conduct as well.

Once we hear God's word, though, we should look intently at
it, evaluate ourselves by it, and make corrections in our
daily walk. One who not only hears but does God's word, will
be "blessed in what he does."

By bridling your tongue (26)

One of the most important ways to practice our faith is in the
way we speak. This verse says if someone thinks himself to be
religious, but doesn't bridle his tongue, he deceives himself
and his religion is "worthless". Chapter three deals with
this subject in more detail.

By visiting orphans and widows (27)

"Pure and undefiled religion" is the kind that ministers to
those who are in need, like the fatherless, and widows.

By avoiding partiality (2:1-13)

Both the rich and poor are on an equal standing with God (Gal.
3:28). All believers have been blessed with every spiritual
blessing in the heavenly places in Christ Jesus (Eph. 1).
According to this passage (James 2:1-13), giving preferential
treatment to someone because they are rich, or treating
someone with less respect because they are poor, makes
"distinctions" contrary to the doctrine of equality in Christ,
identifies those who do so as "judges with evil motives", and
violates the command to "love your neighbor as yourself". When
Christ, the Judge returns, it will be revealed that both rich
and poor are equal, and therefore we should avoid partiality.
.
By meeting needs of brethren (2:14-26)

One of the most important tests of whether or not a person's
faith is the kind which results in salvation, is whether they
show love for other believers. If someone knows his brother
to be in need of something he has, and wishes them well, but
does nothing about it, the kind of faith he has is "dead".
Saving faith results in good works, especially love toward
other believers. We are justified in the sense that God makes
and declares us righteous only by faith in Christ, apart from
works. We are justified in the sense of showing men we are
righteous, only by doing good works.

James 3

Theme: Wait for the Judge

3) By bridling your tongue (3:1-12)

This passage seems to show several reasons to control your
tongue.

1) Because God judges your tongue (1)

5:8-9 says, "...the coming of the Lord is at hand...the Judge
is standing right at the door..." 2:12 says, "So speak and so
act, as those who are to be judged by the law of liberty. We
will not be judged for our sins, Christ bore that judgment
once for all (Heb. 10). But God does judge us in the sense of
chastening us (Heb 12), of purifying our faith (1 Pet. 1), and
of purging us from profitless works (1 Cor. 3). 3:1-2a
indicates all believers (but especially those who want to be
teachers), should bridle their tongues, because God will judge
them.

2) Because speech steers your conduct (2-5a)

What you say can affect the way you behave, and the course of
other people's lives, just like a bit controls the powerful
horse, or a rudder steers a large ship. For this reason, we
need to control our tongue.

3) Because words can destroy things (5b-8)

Like a spark starts a forest fire, an untamed beast, or
poisonous animal, the tongue can be unruly and cause immense
damage.

4) Because cursing dishonors God (9-12)

Our tongues were made to bless God. The word "bless", is
compound, coming from two roots, "well", and "to speak". It
means to "speak well of" someone or something. Ephesians 1
says God the Father is "blessed", or well to be spoken of,
because He has blessed us with every spiritual blessing in the
heavenly places in Christ Jesus. Since man was made in the
image of God, cursing men is a kind of speech which fails to
speak well of the God in whose image they were created We
should control our tongues, because they were made to bless
God, not curse.

James 4

Theme: Wait for the Judge

4) By humbling yourself (3:13 - 4:17)

This passage seems to show several ways to humble yourself:

By showing yourself gentle (3:13-18)

True wisdom does good works with a gentle attitude. In other
places in the Bible, gentleness appears in close connection
with humility and self restraint.

The opposite of gentle wisdom would be bitter zeal or selfish
ambition. The word for "selfish ambition" (NAS) is one which
has been used to refer to politicians who promote themselves
in a campaign. Both bitter zeal and selfish ambition are
called "arrogant," "lying against the truth", and demonic
wisdom.

Philippians 2 says that humility does not promote itself above
others. The wisdom from God is humble, and bears the fruit of
purity, peace, gentleness, reasonableness, mercy, stability,
sincerity, and righteousness. You humble yourself by showing
yourself gentle.

By asking for your needs (4:1-3)

Philippians 2 indicates that the humble mind puts the
interests of others before self, and even sacrifices for the
benefit of others. By contrast, people's lusts compel them to
quarrel and fight to obtain things they want. Putting one's
own lustful desires before the well being of others is a form
of pride. If believers really need something, they should ask
God for it. God does not give us things to gratify our
selfish lusts, but will supply what we really need. You
humble yourself by asking for what you need.

By renouncing worldly friendship (4:4-7)

Lusting after the things of the world is a form of spiritual
idolatry and adultery. The tense of the verbs in this passage
seems to indicate that someone who has fixed their
determination on being a friend of the world, has established
himself as an enemy of God. The question is asked in such a
way as to say, "you haven't determined once and for all to be
a friend of the world have you?", as if it expects the answer
to be "no".

God's Holy Spirit indwells believers, and desires them to live
according to the will of God, rather than as an enemy of God
in friendship with the world. You humble yourself by
renouncing worldly friendship.

By repenting of sin (4:8-10)

This passage seems to describe the condition of one who turns
to God from sin. The humble person draws near to God and
receives cleansing through faith in Christ, rather than covet
the world. The humble mind is miserable and mournful over
sin, rather than laughing and joyous in it.

Believers shouldn't always be mindful and mournful of their
sin though. The reference, here, seems to speak of those who
are still engaging in friendship with the world. To repent
means to change your mind about sin, turning to God from it,
rather than to feel sorry. But godly sorrow over sin does
lead one changes their mind about it (2 Cor. 7:10)

By refusing to slander brethren (4:11-12)

The word for speaking "against" one another, here, is one
which is translated "back-bite" in Romans 1:30, and "speak
evil of" in 1 Peter 3:16. The word is compound and comes from
two roots, one meaning "down", and the other "to speak". It
carries the idea of speaking so as to put down or defame
someone.

This does not mean one cannot correct their brother, or judge
them within the guidelines of Scripture. Matthew 18:15 calls
for this, as do other passages (e.g. 1 Cor. 6:1ff.). But the
Law of liberty is to love your neighbor as yourself, and
speaking against or judging someone in such a way as to injure
their reputation places the speaker above the authority of
this Law. This is a form of pride. You humble yourself,
then, by refusing to slander your brother.

By refraining from boasting (4:13-17)

The picture, here, seems to be of a business man who makes
detailed plans a year in advance. He boasts that during the
next year, he will go to such and such a city, do this or that
business, and make so much profit. An example of this is also
found in the parable of the man who determined to build larger
barns and store up grain for years to come, but then died that
night (Lk. 12:16-21).

Our lives are but a vapor which appears for a moment, then
disappears. Boasting of what one has done or will accomplish,
then, is a form of pride (2 Cor. 10:12-18; 11:16-33). The
humble man acknowledges that God alone is sovereign (Dan. 4).
You humble yourself by refraining from boasting.

James 5

Theme: Wait for the Judge

5) By enduring suffering (5:1-20)

Chapter one began with a call to rejoice in trials. Chapter
five returns to the subject, calling on believers to patiently
endure them. This passage seems to show several ways to
endure suffering.

By hoping for Christ's return (1-8)

Verses 1-6 reprove those who gain riches by oppressing their
laborers. To encourage those who are oppressed, verses 7-8
remind the readers that the return of the Lord is near, and
that the Judge stands at the door. Christ could rapture the
church from earth at any minute, and then the Tribulation will
begin. Christ, the Judge, will severely bombard the
inhabitants of earth with various plagues (Rev. 4-19). This
will vindicate believers of their persecutors. Like a farmer
patiently waits for the crop to grow, believers, too, should
be patient (lit. "long of spirit", or "long suffering") in
hope of Christ's return as Judge.

By avoiding complaints against brethren (9)

"Complain", in the phrase, "Do not complain, brethren against
one another" (NAS), literally means to "groan". In Romans
8:23, it is used to describe the "groan" believers make as
they wait to be delivered from their sinful bodies and
natures. In 2 Cor. 5:2, it refers to those who "groan" while
waiting to receive their glorified bodies. Hebrews 13:17
mentions this word when telling believers to obey spiritual
leaders, so they may do their work with joy rather than
"grief".

The warning that if you "groan" against your brother, you may
be judged, and the reminder that the Judge stands at the door,
seems to indicate that this "groaning" is some type of
complaint, or judgmental attitude toward fellow believers.
Suffering can motivate us groan with such complaints, but the
soon return of the Judge should persuade us to avoid them.

By counting blessings of endurance (10-11)

Many who endured suffering were later rewarded for it. The
prophets furnish examples of this, and a list of such
witnesses appears in Hebrews 11. Perhaps one of the most
detailed accounts is that of Job. He endured the loss of all
his possessions, his children, and his health, and God
rewarded him with a double portion. Believers, too,
have been blessed with an eternal inheritance of "every
spiritual blessing, in the heavenlies, in Christ Jesus" (Eph.
1). Counting the blessings of endurance should motivate us to
wait for the Judge.

By avoiding oaths (13)

Rather than cursing, this seems to refer to swearing in such a
way as to bind yourself, by witnesses, to an agreement. We
should be honest enough that our yes means yes, and our no
means no, so that it is not necessary for us to take oaths to
insure the truth of our words.

By praying for sinning brethren (14-20)

This passage calls for those who are enduring suffering to
engage in prayer to God. If you are suffering, pray. If you
are cheerful, sing praises to God. If you are sick, call for
the elders to pray for you. In times of suffering, believers
should pray according to their condition.

Verse 14, about praying for the sick, has been the subject of
some misunderstanding. Many have understood it to mean that
if a person is physically sick, prayer will insure his
restoration to physical health. One condition is that the
prayer must be offered in faith, but even so, it would seem
that this kind of restoration just doesn't always happen.

If you take this statement in view of the meaning of the word
"sick" and the following context, though, another view seems
more likely. The word "sick" comes from roots meaning "not"
"strong". In the Gospels, this word is often used to describe
those with physical problems. But in the epistles, it often
refers to those who are weak in their faith or conscience.

In Romans 4:19, this word shows that Abraham's faith was not
weak. In Romans 6:19, it refers to those who are weak in the
sense they yield their bodies as slaves to impurity. Romans
8:3 uses the word to show that the Law was weak in the sense
that it could not enable people to live in a way that pleases
God. Romans 14:1 explains how some are weak in their
conscience, so it would be defiled if they exercised certain
liberties in Christ. 1 Corinthians 8 gives the same meaning
of the word. Thus, "sick" can refer to those who are
spiritually sick, in the sense they have a weak conscience, or
are weak in faith with the result they live defeated lives,
enslaved to sin.

The following context seems to support this view. Right after
instructing the "sick" to call for the elders to pray for
them, it says that if the sick person has "committed sins,
they will be forgiven him" (NAS). This seems to refer to the
kind of confession which restores believers to fellowship with
God (cf. 1 John 1:9).

Also, the following verse says, "Therefore confess your sins
to one another, and pray for one another so that you may be
healed." (NAS). The kind of healing this seems to refer to,
then, is that which comes as a result of dealing with sin in
one's life.

Also, verses 19-20 explain that if someone "strays from the
truth, and someone turns him back (cf. Gal. 6:1ff.), that
person has turned a sinner from the error of his way, and will
"save his soul from death" (perhaps physical chastening, by
God, to the point of death [cf. Heb. 12]).

It's true that physical illness may accompany sin (cf. Psalm
6:1ff.), but the context seems to be talking about restoring
brethren who are spiritually weak and lost their way in sin.
As with Elijah, God answers the fervent prayer of a righteous
man, and this seems to apply to those who pray for brethren
who are spiritually weak and out of the way in sin.

--
Have you heard Christ died for our sins, and God raised Him
from the dead? Did you know God saves you from hell and
gives you eternal life through faith in this finished work alone,
not your merits (Jn. 3:16; 1 Cor. 15:1-3; Eph. 2:8-10; 2 Thess.
1:8-9)? This is so man cannot boast, and God alone gets the
glory (Eph. 2:8-9).
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